How does the Protestant idea of Sola Fide differ from shinju nambutsu in Pure Land Buddhism?

In the Pure Land school of Buddhism, especially in Japan, there is an idea which sounds very similar to Protestant soteriology, especially *Sola Fide*, which is basically the idea that one can be "saved" only and entirely by putting one's trust in the saving power of the work of Amitabha Buddha. This is the practice of *shinju nembutsu*, or "*nembutsu* only", was taught by Honen in the 12th century and especially by his disciple Shinran. Now, there are obviously myriad fundamental differences between Buddhism and Christianity. However, I am wondering if any Protestant scholars have commented on the difference between the understanding of faith encapsulated by *Sola Fide* and the understanding of "*nembutsu* only" in Pure Land Buddhism. *Note: I am not asking about differences between Buddhism generally and *Sola Fide*. Also, I am most interested to hear from sources that have actively studied the teachings of Honen and Shinran; if this is your first time hearing about Pure Land Buddhism, please do not answer unless you first studying it thoroughly or cite sources which have already done that work for you.* A brief review to see why I'm interested: **Sola Fide** is the Protestant idea that faith alone is necessary for salvation. Our good works contribute nothing to our justification. It is intimately tied to the idea of *Sola Gratia*, which is that salvation is accomplished solely by the grace of God. **Shinju Nembutsu** is based on a statement in the *Sutra of Infinite Life* wherein the Amitabha Buddha makes a series of vows before becoming enlightened. The eighteenth of these vows is > If, when I attain Buddhahood, sentient beings in the lands of the ten quarters who sincerely and joyfully entrust themselves to me, desire to be born in my land, and call my Name, even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma. Since Amitabha did attain enlightenment, the followers of Honen and Shinran taught that this statement must true that all who sincerely trust in Amitabha will be born into his land (where they would later be able to attain enlightenment). The more radical idea of "*nembutsu* only" is related to the Buddhist concept of Dharmic decline, which basically means (for Shinran), that in the present age it is not possible to attain enlightenment by good works, and thus the only hope for mankind in the present age is the work of Amitabha. Hence, one must only say "*namu amita butsu *" (I trust in Amitabha) with true faith, and one will be saved. As a further parallel with Protestant soteriology, Shinran also apparently taught that this faith is a gift from Amitabha to the believer, and not something which arises from within the believer himself.